Mysteries of Isis and Osiris

On The Mysteries of the Egyptians

by
Iamblichus

Iamblichus (250-325
A.D.) is the third most important Neoplatonic philosopher, after
Plotinus and
Proclus. He was a student
of Plotinus' disciple Porphyry. His most influential treatise is entitled On
the Mysteries of the Egyptians, which deals with a 'higher magic' which
operates through the agency of the gods.

The Renaissance alchemist,
Heinrich
Cornelius Agrippa (1486-1535) refers frequently to Iamblichus in his De
Occulta Philosophia. Iamblichus also had a strong influence on
the Renaissance Neoplatonists Marsilio Ficino, Pico della Mirandola and Giordano
Bruno. Iamblichus is also explicitly mentioned in the famous 18th century
book on magic entitled Grimorium Verum.

For the purposes of this website, only
those sections of On the Mysteries which deal with the Mystic Rites and
Symbolism (Chapters 13, 14 and 15) are presented.

The following English translation from the
Greek is by Alexander Wilder, M.D., F.A.S.; the work was published in
London by William Rider & Son Ltd. of 164 Aldersgate Street in 1911:

Chapter 13 -- Concerning the Mystic Rites

I think, therefore, that all who
delight in the spectacle of Theurgic reality will acknowledge this: that it is
not proper to render to the gods partially or imperfectly the devotion which is
rendered to them. Thus, therefore, before the gods make their appearance at the
Rites, all the powers (potestates or daemons) that are subject to them, are set
in motion; and when the gods are about to move toward the earth, they come ahead
and go before them in procession. He, therefore, who does not bestow on all of
them what he should, and address every one according to the honor to which he is
entitled, is made to go away uninitiated and disappointed of the participation
with the gods. But he who propitiates them all, bringing to every one the gifts
in his power that are most suitable and acceptable, always remains safe and
without blame, having well and most carefully accomplished the reception of the
divine chorus.

Since, therefore, this is the
case, which of the two is proper: that the ceremonial of the Sacred Rite shall
be simple and consisting of a few particulars, or elaborate and adapted to every
move -- or, so to speak, as if from everything in the world mingled together?
If, indeed, the power that is invoked and influenced by the Sacred Rite were
simple and of one order alone, the ceremonial of the sacrifices would be of
necessity also simple. But suppose the multitude of other powers (daemons and
minor spiritual beings) that are aroused and set in motion at the descending of
the gods can be included in no simple rite. The theurgists, from being
experienced in the performances, are the only ones that know these things
accurately, and they alone are able to cognize what constitutes the perfect
celebration of the Sacred Ceremony. They are also aware that the omissions,
though few, defeat the whole performance of the Sacred Rite, just as when in a
harmony a single chord is broken, the whole becomes out of tune and discordant.

As therefore, in the divine
descents which are visible there occurs manifest injury to those who leave any
of the superior beings unhonored, so likewise when they are present at the
sacrifices unseen it is not well to honor one and not another, but instead every
one should be honored according to the order to which he is allotted. He who
leaves any of them without a gift holds the whole thing fast and destroys the
one and entire arrangement. He does not, as some may therefore imagine, make the
reception an imperfect one, but, on the other hand, he absolutely overturns the
whole purpose of the Sacred Rite.

SACRED RITES MULTIFORM

What then? Does not the highest part of the
Sacred Technic recur of itself to the One Supreme above the whole multitude of
divinities, and yet at the same time worship in him the many essences and
principalities?

Certainly, I may be answered, but this takes
place at a very late period, and only with the exceedingly few; and if it comes
at the very sunset of life, they are content. Our present discussion, however,
does not set forth the law for a man of such character, for he is superior to
all law; but it establishes such a system of law for those who are in need of
superior legislation. It says accordingly, that as the universe is a system from
many orders combined into one, so it is proper that the complete ceremonial of
the Sacred Rites, unceasing and entire, shall be joined with the whole category
of the superior races. Certainly, indeed, if the cosmos is manifold and entire,
and is constituted in many orders, it is proper accordingly that the Sacred
Performance shall copy its various features, because of all the powers which
they present to view. Hence, in relation to these and to the various kinds that
are about us, it is not proper for us to be intimately connected with the divine
causes (or beings) that are over them, from a part of the qualities in them. On
the contrary, we should not aspire to be with their leaders, when anything on
our part is omitted or incomplete.

THE BENEFITS FROM THE SACRIFICES

The diversified mode of celebrating the Holy Rite
in the Sacred Performances, therefore, not only purifies us, but it also makes
perfect something of the defects in us or about us, establishes in harmony and
order, and otherwise delivers us from faults of deadly character. It likewise
brings all into familiar relations with the races superior to us. And,
certainly, when the divine causes and the human adaptations closely resembling
them meet together to the same end, the initiation or Perfective Rite assures
every full and ample benefit of the sacrifice.

It will not be amiss, however, to add such
particulars as the following in order to give an accurate understanding in
respect to these things. The divinities of the highest order have always a
superabundance of power, and while it is superior to all it is at the same time
present with them all equally without impediment. In conformity with this
statement, therefore, the very first illuminate the last, and those who are
superior to matter are present with those belonging with matter, but not after
the manner of the world of matter. Let no one be surprised even though we say
that there is a certain matter that is pure and divine. For it originates from
the Father and Demiurgos of the universe and possesses a completeness of its own
suitable for a receptacle of gods. At the same time nothing obstructs the
superior races from being able to illuminate the lower orders from their own
substance. Nor does anything hold matter back from participating of the superior
natures. So far as it is perfect, pure and evidently good it is not an
unsuitable receptacle of the gods.For as it is necessary that the
races in the earth shall be in no respect deprived of a divine participation,
the earth also receives a divine portion from it, which is sufficient to admit
the gods. The Theurgic discipline, therefore, recognizing these things and
thus discovering in common with others the suitable receptacles of the gods
according to the individual peculiarity of each, often joins together stones,
plants, animals, and sacred aromatics, perfect and godlike, and afterward forms
from all these a receptacle complete and pure. For it is not proper to be
dissatisfied with everything material, but only with that which is repugnant to
the gods. But that particular matter is to be chosen which is akin to them as
capable of being in accord both in building the Houses of the gods, in the
setting up of carved images, and, in fine, in the sacred ceremonial of
sacrifices. For in no other manner can there be any participation in the
receiving of the superior beings in places upon the earth or by human beings
dwelling there unless such a beginning shall have been first established.

We ought; then, to confide in the arcane
declarations, that by means of the holy spectacles, a certain principle of
matter is transmitted from the gods. This matter without doubt is of the same
nature with the very ones themselves by whom it is given. Hence, does not the
sacrificing of such a kind of matter arouse the gods to the visible
manifestation, invite them to come quickly to our perception, and likewise
receive them when they are present and cause them to unfold them-selves
perfectly to view?

THE KIND OF SACRIFICES MOST PROPER

The same things may also be learned from the
assignment of the gods according to places, and from the division of authority
over every particular thing, so far as they are assigned according to the
different ranks, or the greater or lesser allotments. For this is certainly
plain: that to the gods that are in large over particular places the things that
are produced by them are the most, proper to be brought for sacrifice, and those
that pertain to the governed are best suited for the divinities that govern. For
to the makers their own works are most particularly gratifying, and to those who
first of all introduce certain things such are acceptable above all else. If, on
the other hand, certain animals, or plants, or other of the productions upon the
earth, are under the rule of the superior races the divinities participate
together in their superintendence and procure for us an inseparable union to
themselves. Some of these things, therefore, being carefully saved and guarded,
increase with the gods the intimate familiarity of those who hold them fast,
inasmuch as by being kept inviolate they preserve in full force the communion of
gods and men.

Of such a character are some of
the animals of Egypt, and in the same manner, the human being everywhere is
sacred. Some of the consecrated victims, however, make the familiar relationship
more conspicuous, so far as they affect the analysis in respect to the kindred
and more sacred origin of the primitive elements with the Superior (divine)
causes. This being accomplished, the benefits which are imparted from it are
more perfect.

A TUTELAR DIVINITY TO EVERY PEOPLE

If, then, these were human customs alone and so
derived their authority through our institutions, it might be asserted that the
Holy Rites of the gods were inventions of our own devising. Now, however, God,
who is thus invoked in the sacrifices, is their author, and the gods and angels
around him constitute a numerous throng. Under him, likewise, there is a public
Overlord assigned by allotment to each nation upon the earth, and to every
sanctuary its own. Of the sacrifices made to the gods, a god is director; of
those to the angels, it is an angel; of those to the daemons, a daemon; and in
like manner in other cases a superintendent is appointed over each in the manner
consonant with the particular race. When, therefore, we bring our sacrifices to
the gods, in company with the gods that superintend and make complete the mystic
rites, it is our duty at the same time to revere the institution of sacred
divine worship in regard to the Sacrifices. At the same time, however, it
becomes us to be of good courage as we celebrate the holy rites under the ruling
gods, and like-wise to exercise suitable caution, that we may not bring some
gift unworthy of the gods, or obnoxious to them.

In conclusion, then, we admonish at all events
that the endeavor be made in respect to those around us, gods, angels and
daemons, that are distributed according to race, in every part of the universe;
and that an acceptable sacrifice shall be presented alike to them all. For only
so can the Holy Rites be celebrated in a manner worthy of the divine beings that
preside over them.

CONCERNING PRAYER

A part of the Sacred Rites and not the least
important is that of the prayers. They fill out the sacrifices to the fullest
extent, and through these the entire performance becomes established and
perfect. They likewise effect the general combined operation with the worship,
and bring the Sacred Service into indissoluble copartnership with the gods. It
will not be amiss to relate a few things in respect to this subject. For this
very thing is of itself worthy to be learned, and it makes our superior
perception in respect to the gods more perfect.

I affirm, therefore, that the first ideal of
prayer is a collecting (of our thoughts) and likewise a leading to contact and a
genuine knowing of God. Next after this is the binding in communion with a
single mind, and also the calling to us of the gifts which the gods have sent
down, before the uttering of a word, completing the entire performances before
it was perceived. But in the most perfect ideal which is the most perfect form
of prayer, the occult union is sealed and its validity assured by the gods,
procuring perfect repose in them for our souls. In these three limits in which
everything divine is measured, prayer, making our friendship worthy of the gods,
gives us the sacred aid from them three-fold. The first of these relates
directly to illumination, the second to a general completion of effort, and the
third to the complete fulfillment by means of the fire. At one time, prayer
precedes the Sacred Rites; again it divides the Sacred Performance in the
middle, and at another time, it further effects the purpose of the sacrifices.
No sacred performance takes place properly, without the supplications in the
prayers. But continual exercise in them nourishes our mind and spiritual nature,
makes the reception-chambers of the soul vastly more spacious for the gods,opens the arcana of the gods to human beings, accustoms us to the
irradiations of the Light, and by degrees perfects the qualities within us to a
conjoining with the gods, bringing us back again to the very summit. It quietly
draws upward our habits of thought and imparts to us the moral qualities of the
gods. And besides this, persuasive discourse awakens a fellowship and affection
that are indissoluble. It likewise augments the divine love and lights up the
divine quality of the soul. It also cleanses away everything from the soul that
is of a contrary character, and removes whatever about it is of Šther-like and
luminant spirit, so far as it is allied to the sphere of generated existence. It
likewise makes perfect a good hope and confidence in respect to the Light, and,
in short, brings to perfection those who are exercised in these disciplines, so
that we may call them Companions of the gods.

If this is what may be said of prayer, that it
effects in us benefits of such importance, and likewise that it has a close
relation to the sacrifices which we have mentioned, does not the object of the
Sacred Rites thereby become clear, that it is a participating in intimate
relations with the Creator? As then through the celebrating of the Rites, the
benefit from it is as much as is conferred by the demiurgic divinities upon
human beings. Indeed, from that source the exalting, the perfecting and
completing influence of the prayers becomes manifest, how it becomes active, how
unifying, and it has a common bond which is given from the gods. In the' third
place, therefore, any one may easily perceive from what has been said, that the
two (prayer and sacrifice) are established through each other and impart to each
other the sacred power of the holy perfective rite.

Hence there is manifest through all parts of the
Sacerdotal System, the complete agreement and joint working with itself: the
parts of it being more naturally connected than those of any animal, and joined
together by one uninterrupted continuity of substance. Of this fact we ought
never to be unmindful; nor should we accept half of it and reject the other
half, but should be exercised in them all alike. It is necessary that they who
desire genuinely to be conjoined with the gods should be initiated through the
whole of them.

These things, therefore, may not be otherwise.

Chapter 14 -- Conditions for Successful Results

CONTAMINATION FROM DEAD ANIMALS

In regard to what remains to be considered, it
is high time for me to pass on to the difficulty which you next suggest. "It is
also required," you say, "that the Beholdermust be pure from the
contact of anything dead, and yet of the rites employed to bring the gods
hither, many are made effective through dead animals." In order to reconcile
these apparent contradictions we will take a survey of the conflict that seems
to exist. There is no opposition at all in the case, but it only appears to be a
contradiction in terms. For, indeed, if the law of the Rites commanded both that
the dead bodies of the sacrifices should not be touched, and also that they
should be touched, this would be contradictory to itself. But if it enjoins to
keep aloof from those bodies that have not been consecrated, but permits to
touch those that are purified, this is no contradiction.

Further still, it is not allowable to handle the
bodies of human beings after the soul has left them. For there is a certain
trace, an eid˘lon, or reflection of divine life which has been extinguished in
the body by death. But it is not an unholy act to touch other animals that are
dead, since they do not share the diviner life. It is, therefore, in the case of
the other divinities, such as are not separate from matter, that abstinence from
touching is essential, but in that of the gods that preside over animals and are
intimately united to them, the invocation through animals in sacrifice is
conceded.

According to this view, therefore, there is no
contradiction.

CONCERNING IMPURITY FROM THE DEAD

This matter may also be explained in another
way. For bodies deprived of life do bring defilement to human beings who are
held by matter, because that which is not alive places a stain upon the living
individual, like filth upon the clean, and one in a state of privation upon one
in possession of a sufficiency, and also because it produces a taint through the
natural aptitude to a worse condition by there being the power of dying. But the
body produces no defilement upon a daemon, he being entirely incorporeal, and
not receiving corruption from anywhere. On the other hand, it is necessary, for
him to be superior to the corruptible body, and not to receive from it into
himself any reflection of corruption.

This much, therefore, I say in reference to
the difficulty which you suggest in regard to the contradiction.

ANIMALS IN DIVINATION

While explaining by itself how divination is
performed by means of the sacred animals, as, for example, by hawks, we did not
assert in any manner that by the employment of bodies thus brought into
affinity, the gods were present. For they are not set over animals singly,
either by assignment, or by any relation to the realm of matter. But to the
daemons, and especially to those that are apportioned to the realm of matter,
such dealing with the agencies of divination may be assigned, different animals
being allotted to different ones, and such ascendancy having been established
through contiguity, and they not having been assigned by lot to their respective
dominion, by lot are entirely independent and clear of the realm of matter. Or,
if any one desires it to be set forth, a seat or vehicle may be assigned to them
of such a character by means of which they may be enabled to hold converse and
give responses to human beings. We must think, then, that this vehicle is pure
from contamination of bodies; for no communion whatever exists between that
which is pure and the contrary, but there is a reason for it to be conjoined
with human beings through the soul of animals. For this soul has a nature
kindred to human beings, through a like vital principle; and likewise to
daemons, because being free from bodies it after a manner exists separately. But
as it is intermediate between both, it is subservient to the controlling daemon,
yet it makes known to those who are still withheld in the body whatever the
overlord directs. Thus a common bond of union is given between them, each to the
other.

THE ART OF DIVINING DEFECTIVE

It ought to be borne in mind, however, that the
soul that makes use of such methods of divination, not only becomes a hearer of
the oracle, but it also contributes from itself, to no small degree, a certain
fatality for the accomplishing of it in respect to the performances. For through
a certain sympathy of necessity, they are moved together, and act and
prognosticate together. Hence such a mode of divining as this is entirely
different from the mode that is divine and genuine; being able to give oracles
in relation to trivial and every-day matters -- such as pertain to the
diversified realm of nature, and are now brought into relation to generated
existence. They likewise, impart activities from themselves to those capable of
receiving them and produce emotional conditions of many kinds in those who are
naturally susceptible to being affected in concert. But the perfect faculty of
foreknowing is never developed by emotional excitement. For that which is most
of all the unchangeable, and likewise the exempt from matter and in every way
pure, attains readily to a perception of the future; but that which is
commingled with the irrationality and darkness of the corporeal and
materialistic nature, is filled with dense ignorance. Hence, it is never well to
receive any such ingenious procedure in divination. Nor ought we to make use of
it with any considerable eagerness, nor to trust another person that does it, as
though it possessed of itself any clear and well-known evidence of truth. This
is enough for us to say in relation to this kind of divining.

CONCERNING THREATS MADE IN THE RITES

Come, then, let us discourse about difficulties
of another class, that are in the category of occult things, and which contain,
as you say, "threats of violence." In regard to the multitude of threats,
the accusation is divided into many parts. For the actor threatens that he will
either "assail the sky, reveal to view the arcana of Isis, expose to public gaze
the ineffable symbol in Abydos, to stop the Baris, scatter the limbs of Osiris
like Typhon, or do something else of a similar character."

The men do not, as you imagine, hold out this
form of words as a threat "to the Sun-god, or to the Moon, or any of the divine
ones in the sky"; for then there would occur more fearful monstrosities than
those of which you angrily complain. On the other hand, as I said before in
these explanations, there is in the divisions of the world a class of powers,
incapable of judgment, and unreasoning. It receives and obeys a word of command
from another, but it neither makes use of intelligence of its own, nor
distinguishes the true and the false, or the possible or impossible. Such a race
of beings, when threats are held over them incessantly, are thrown into
agitation and filled with amazement. Hence, I think that it is natural for this
class to be led by forcible utterances, and to attract other things by means of
senseless and unstable phantasy.

THE THREATS FURTHER EXPLAINED

These things have also another explanation, as
follows: The theurgic priest, through the power of the ineffable emblems,
commands the cosmic spirits, not as a human being, nor as making use of a human
soul. On the other hand, as one preexisting in the order of the gods, he makes
use of threats more terrible than he could make from his own being alone. This
is not as though he was about to do everything which he confidently affirms, but
he teaches by such use of words how much, how great and what power he has
through being at one with the gods. This power the knowledge of the ineffable
symbols imparts to him.

This also can be said: That the daemons who
are distributed by departments, and who are guardians over the departments of
the universe, have charge and superintendence individually of the departments to
which they were allotted; so that they do not even admit a word to the contrary,
but preserve the perpetual continuance of things in the world without change.
They assume this unchangeableness, because the order of the gods remains
immovably the same. Hence, they do not endure even to a hearing, that this shall
be threatened in which the daemons of the atmosphere and those of the earth have
their being.

DAEMONS THE GUARDIANS OF THE MYSTERIES

The subject may also be explained as follows: The
daemons have the guardianship of the Ineffable Mysteries. Thus, therefore, I
assure you they maintain to a superior degree the orderly arrangement
everywhere. For through this the constituent parts of the universe remain in
their order because the beneficent power of Osiris continues pure and
immaculate, and is not at all commingled with the opposing vice and disorder.
The life of all things also remains pure and uncorrupt because the occult
life-producing beauties of the rational faculties of Isis do not descend into
the body, which is manifest and visible to the senses. But all things remain
immutable and ever-coming into existence, because the course of the sun is never
stopped. All things likewise remain perfect and entire because the ineffable
arcane in Abydos (or in the inner shrine) are never at any time revealed to
profane contemplation. Hence in these conditions, in which consists the safety
of all things, I say, in the ineffable symbols being preserved occult and in the
unutterable essence of the gods never being repressed by the contrary allotment
-- this is not endurable even by sound for the daemons to listen to that belong
around the earth, namely: that they are diverse in quality, or are unhallowed
beings, and that on this account such a style of [threatening] words has a
certain appropriateness to them. No one, however, utters a threat to the gods,
nor is any such mode of prayer addressed to them.

Accordingly with the Chaldaeans, with whom
there has been a pure language set apart for the gods alone, a threat is never
uttered. The Egyptian priests, however, having intermingled at the same time the
divine symbolic terms and the daemonian words, make use, when it is proper, of
threats.

Thou hast now the answer in relation to these
difficulties; concise, indeed, but I think sufficiently clearing away every one
of them.

Chapter 15 -- Origin of Egyptian Symbolism

Those difficulties require for solution the
same divinely wise Muse. I desire, beforehand, however, to interpret to thee the
peculiar form of the theological system of the Egyptians. For they, endeavoring
to represent the productive principle of the universe and the creative function
of the gods, exhibit certain images as symbols of mystic, occult and invisible
conceptions, in a similar manner as of Nature (the productive principle), in her
peculiar way, makes a likeness of invisible principles through symbols in
visible forms. But the creative energy of the gods delineates the genuine
reality of the forms through the visible images. The Egyptian priests,
therefore, perceiving that all the superior races are gratified at the
resemblances of the inferior tribes to themselves, and desiring to supply the
latter with benefits through such representations, so far as possible, do
themselves bring into use for them as may be expected, a mode of initiation into
the mysteries which is appropriately concealed in the symbols.

SYMBOL EXPLAINED

Listen, therefore, to the spiritual
interpretation of the symbols, according to the conception of the Egyptian
priests, dismissing from thy imagination and hearing the phantom-likeness of the
symbols themselves, and bringing thyself upward to the spiritual reality.

By "ilus" or slime, then, recognize everything of
a corporeal nature or belonging to the realm of matter, or that is nourishing
and procreative, or such as is a material form belonging to the realm of nature
and borne along with the never-still currents of the realm of matter, or such as
the river of generative existence contains and which sinks with it, or the
originating cause of the elements and of all the powers relating to the
elements, which subsisted before in correspondence to a foundation.

It being of such a quality, God, who is author of
all generation and production, and of all elemental forces, as being superior to
them, immaterial and incorporeal, exalted above the realm of nature and likewise
begotten and undivided, entire of himself and concealed in himself, is supreme
above all these and embraces them all in himself. And because he contains
everything and gives himself to all the universe, he is made-manifest out from
them. Because he is superior to the universe, he is spread out over it by
himself, and is manifested as separate, removed, high in the air and unfolded by
himself above the forces and elementary principles in the world.

The following symbol likewise attests this:
For the one "sitting above the lotus-blossom" expresses enigmatically an
exaltation above the slime, and likewise denotes spiritual and empyrial
supremacy. For everything pertaining to the lotos, both the forms in the leaves
and the appearance of the seed, is observed to be circular. This very energy is
akin to the unique circle-like motion of the mind, manifesting it in like manner
according to the same forms, in a single arrangement, and according to one
principle.

The god himself, however, is seated alone,
above any such dominion or energy, august and holy, filled abundantly, and
remaining in himself without change, as the figure of one sitting is intended to
signify.

The one "sailing in a Boat" sets before the
mind the power that directs the world. As, therefore, the Pilot, being apart
from the ship, has the control of its rudders, so the Sun subsisting separately
has control of the helms of all the world. And as the pilot from above at the
stern, giving forth from himself the first brief beginning of the course,
directs everything, so by an infinite priority of rank, the God from above,
imparts without division from the first principles of Nature, the
first-operative causes of motions. These things, therefore, and still more than
these, are denoted by One Sailing in a boat.

THE SUN - SOURCE OF ENERGY

Every department of the sky, every sign of the
zodiac, every celestial course, every period of time according to which the
world is put in motion, and all perfect things receive the forces which go forth
from the Sun. Some of these forces are closely interblended with these, but
others are superior to any commingling with them. Accordingly, the symbolic mode
of expression also suggests them: "Assuming a shape according to the
Signs of the Zodiac and changing forms according to the Season." It likewise
manifests his unchangeable, constant, unceasing and generally universal and
abundant giving to the whole world.

The different receivers, however, are variously
affected with regard to the indivisible boon of the divinity, and they receive
from the Sun powers of many kinds according to their peculiar impulses. In this
way the series of symbols coming in succession, is designed, through the
multitude of gifts, to make manifest the One God [the Sun], and through the
manifold powers exhibited, to cause his one power to appear. Hence, also, it
sets forth that he is One and the Same, but that the changes of shape and the
transformations are taken for granted among the recipients.

On this account it is affirmed that the Sun
changes "according to the sign of the zodiac and according to the season,"
because these manifestations are diversified with respect to the god, according
to the many forms of his reception. The Egyptian priests make use of such
prayers to the Sun, not only at the Autopsias, but also in the more public
prayers which have an interior sense, and are offered to the divinity with
reference to such a symbolic initiation into Mysteries.

Hence it is not permitted that anyone shall offer
any explanation.

TERMS THAT ARE UNINTELLIGIBLE

But the enquiries which follow, if we are to go
through with them sufficiently in detail, require more information. Yet it is
equally necessary in replying to bring out the truth in relation to them in few
words. Thou demandest: "Why are terms preferred that are unintelligible?"

They are not "unintelligible," however, as thou
hast thought. Nevertheless, let them be unknown to us, or let some of them be
known, with reference to which we receive solutions from the gods; they,
certainly, are all of them significant to the gods in a manner not divulged. Nor
can they be significant and also oracular with human beings through imaginings,
but either spiritually by the mind which is at once divine and human, or in
silence, or to express the conception in a better and simpler manner, by a mind
united with the gods.

We should, therefore, set aside all conceits
and logical quibbles in regard to the divine names, and should, likewise, pay no
attention to natural resemblances of speech which are closely akin to objects in
the realm of nature. In the same manner, then, as the symbolic token of the
divine likeness is spiritual and divine, the same thing is to be taken for
granted in the names. Indeed, although we may not know it, this very thing is
the most august in the case, for it is too grand to be classified for the
purpose of being made known. In regard to those, however, of which we have
received the skill to interpret the meaning, we possess in the name, the
knowledge of the divine essence, power and order. Moreover, we guard care-fully
in the soul the mystic and ineffable image of the gods; and through this we lead
the soul upward to the gods, and having exalted it as far as possible, we ally
it with the gods. But you ask, "Why of names that are significant, do we place
foreign ones before those of our own language?" The reason for this, also, is
connected with the Mystic Rites. For the gods have made known that of the Sacred
Nations, like the Egyptians and likewise the Assyrians, the entire dialect is
suitable for sacred places. Hence, we believe that we ought to address our
communications in speech native to the gods; and because such a mode of speaking
is primitive and ancient, and most of all, as those who learned the first terms
relating to the gods, mingled them with their own language and transmitted it to
us, as being proper and suitable for these things, we have always preserved the
law of tradition till the present time inviolate. For whatever else pertains to
the gods, plainly the everlasting and unchangeable is kindred to them.

WHY FOREIGN SACRED TERMS MAY NOT BE TRANSLATED

It is then objected: "If the one who hears the
voice gives attention to the signification, it is enough that the concept
remains the same, whatever the term may be." The fact, however, is not as
thou imaginest. For if terms had been fixed by conventional agreement, it would
make no difference if some should be used instead of others. But if they are
closely allied together in the nature of the things that have being, those the
more like it will be most assuredly the more agreeable to the gods. From this
fact it appears agreeable to reason that the language of the sacred nations has
been adopted in preference to that of the rest of mankind. For terms when they
are translated do not always preserve their meaning the same as before; and
besides, there are certain idioms with every nation that are impossible to
express to another in intelligible speech. Accordingly, though, it may be
possible to translate them; they no longer preserve the same force. "Foreign
terms," likewise, have great emphasis and much conciseness, and contain less
ambiguity, diversity and varied shades of meaning. For all these reasons they
suit the Superior Races.

Away, then, with conjectures which deviate
from the truth: such as this, whether "the divinity that is invoked is
Egyptianin race or makes use of the Egyptian language." Understand
instead that the Egyptians were the first of mankind that were allotted to
communion with the gods; and the gods that are invoked delight in the Egyptian
customs.

Suppose, then, "these are all of them artful
contrivances of jugglers," how is it possible that these things without which no
sacred performance takes place successfully, which in the highest degree conjoin
us with the gods, and combine us with them, and which possess powers almost
equal to those of the superior races, should be only figments of the
imagination? On the other hand, is it not true that "these are disguises that
have their origin in the passive conditions about us through being
attributed to the divine agency?" For it is not from what we have
experienced, but on the contrary, from what are peculiar attributes of the gods,
that we are aroused and ad-dress to them naturally the expressions proper for
them. Nor do we form "conceptions of the divine nature contrary to what it
actually is." On the other hand, wherein it is natural, and as they who
first established the laws of holy religious worship have come upon the truth
respecting it, so we continue in them. For if anything of different customs of a
religious character harmonizes with them, it is what does not change. And it is
necessary with the ancient prayers as with the sacred places of asylum to
preserve them inviolate and in the same manner, neither taking anything from
them nor adding anything to them from any other source. For this is perhaps the
reason why at the present time everything is going to decay, and both the occult
terms and the prayers have become without efficiency. They are constantly
undergoing changes through the innovating disposition and the lawlessness of the
Greeks, and nothing remains as it was. For the Greeks are by nature fond of
innovation, and they are carried onward rushing eagerly in every direction. They
have no ballast in them and they do not preserve what they received from
anybody; but letting it quickly go, they remodel everything according to a
never-ceasing fluency of words. But the foreign priests are steadfast in their
customs, and continue firmly with the same words; for which reason, making use
of the words grateful to them, they are themselves beloved by the gods.
Nevertheless, to change them in any way is not lawful for any human being.

This much we have answered thee in regard to
the words which are called both unutterable and barbarous or foreign, and yet
are becoming in holy rites.